Socio-political ideas in I-Ching: historical context, power and intellectual tradition

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National Aviation University

Socio-political ideas in I-Ching: historical context, power and intellectual tradition

Mostipan O.M., PhD in Political Science,

Associate Professor at the Department

of Sociology and Political Science

Abstract

“I Ching” (“Book of Changes”, “Zhouyi”) is an ancient Chinese book, which reveals the philosophical and magical interpretation of the structure of the world, as well as the foundations of change in society and the state. In the intellectual tradition, “I Ching” took a prominent place among the major Confucian books (“Five Classics” / “Wujing”). It is studied that “I Ching” has become an integral part of cultural and political processes in China and the corresponding changes in society and public administration.

The scientific discourse that has developed and continues to develop around “I Ching” is considered, in particular, the researches made by representatives of different cultures and Chinese scholars are analyzed. It was found that Chinese scholars, starting from the XX century, often aimed to convey certain ideas and interpretations of “I Ching” to non-Chinese audiences, whose interest began to grow rapidly at this time.

The main approaches in intellectual thought to find out the answer to the question about the probable author or authors of “I Ching” are studied. Part of the commentary discourse on “I Ching”, which developed within the Confucian tradition, as well as in the aspect of translating the book into European languages, is analyzed.

The role of “I Ching” as an important component in the education system, aimed at forming an educated political elite and skilled Chinese government officials from its inception to the present day, is analyzed. It was found that the popularity of “I Ching” and interest in it among cultural and political elites was due to the fact that the book contained certain tools for forecasting the development of social processes, as well as explaining how to act in different circumstances in the best way. It is noted that with the change of historical epochs and ruling dynasties in China there was also a change in the tools of forecasting the socio-political environment, which was accompanied by transformations in the intellectual tradition and was reflected in the “I Ching”. It is studied that the ideas in “I Ching” and their interpretations, which over time became an integral part of the book, were an effective tool for legitimizing existing practices of management of socio-political processes in ancient China, and their predictive nature and focus on understanding the future served the purpose of constituting the directions of transformation and development of state institutions.

Key words: I Ching, political forecasting, legitimation, trigrams and hexagrams, political elite, Confucianism.

Àíîòàö³ÿ

«²-öç³í» («Êíèãà çì³í», «×æîó ²») ñòàðîäàâíÿ êèòàéñüêà êíèãà, ó ÿê³é ðîçêðèâàºòüñÿ ô³ëîñîôñüêî-ìàã³÷íå òëóìà÷åííÿ áóäîâè ñâ³òó, à òàêîæ ï³äâàëèíè çì³í ó ñóñï³ëüñòâ³ òà äåðæàâ³.  ³íòåëåêòóàëüí³é òðàäèö³¿ «²-öç³í» çàéíÿëà ïîâàæíå ì³ñöå ç-ïîì³æ ãîëîâíèõ êîíôóö³àíñüêèõ êíèã («Êîíôóö³àíñüêå Ï'ÿòèêíèææÿ» / «Ó Öç³í»). Äîñë³äæåíî, ùî «²-öç³í» ñòàëà íåâ³ä'ºìíîþ ñêëàäîâîþ êóëüòóðíèõ ³ ïîë³òè÷íèõ ïðîöåñ³â ó Êèòà¿ ³ â³äïîâ³äíèõ çì³í ó ñóñï³ëüñòâ³ òà äåðæàâíîìó óïðàâë³íí³.

Ðîçãëÿíóòî íàóêîâèé äèñêóðñ, ùî ñêëàâñÿ òà ïðîäîâæóº ðîçâèâàòèñü íàâêîëî «²-öç³í», çîêðåìà, ïðîàíàë³çîâàíî ïðàö³, ùî áóëè ñòâîðåí³ ïðåäñòàâíèêàìè ð³çíèõ êóëüòóð òà âëàñíå êèòàéñüêèìè äîñë³äíèêàìè. Ç'ÿñîâàíî, ùî îñòàíí³, ïî÷èíàþ÷è ç XX ñò., íåð³äêî ìàëè çà ìåòó äîíåñòè ïåâí³ ³äå¿ òà ³íòåðïðåòàö³¿ «²-öç³í» äëÿ íåêèòàéñüêî¿ àóäèòîð³¿, çàö³êàâëåí³ñòü ÿêî¿ ïî÷àëà ñòð³ìêî çðîñòàòè ó öåé ÷àñ. Äîñë³äæåíî îñíîâí³ ï³äõîäè â ³íòåëåêòóàëüí³é äóìö³ ùîäî ç'ÿñóâàííÿ â³äïîâ³ä³ íà ïèòàííÿ ïðî éìîâ³ðíîãî àâòîðà ÷è àâòîð³â «²-öç³í». Ïðîàíàë³çîâàíî ÷àñòèíó êîìåíòàòîðñüêîãî äèñêóðñó ñòîñîâíî «²-öç³í», ùî ñêëàâñÿ ó ìåæàõ êîíôóö³àíñüêî¿ òðàäèö³¿, à òàêîæ â àñïåêò³ ïåðåêëàäó êíèãè íà ºâðîïåéñüê³ ìîâè.

Ïðîàíàë³çîâàíî ðîëü «²-öç³í» ÿê âàæëèâî¿ ñêëàäîâî¿ ó ñèñòåì³ îñâ³òè, ùî ìàëà íà ìåò³ ôîðìóâàòè îñâ³÷åíó ïîë³òè÷íó åë³òó òà êâàë³ô³êîâàíèõ äåðæàâíèõ ÷èíîâíèê³â Êèòàþ, ïî÷èíàþ÷è ç ÷àñ³â ïîÿâè ðîáîòè ³ äî ñó÷àñíîãî ïåð³îäó. Ç'ÿñîâàíî, ùî ïîïóëÿðí³ñòü «²-öç³í» òà ³íòåðåñ äî íå¿ ç ñåðåäîâèùà êóëüòóðíî-ïîë³òè÷íèõ åë³ò áóâ çóìîâëåíèé òèì, ùî êíèãà ì³ñòèëà ïåâí³ çàñîáè äëÿ ïîáóäîâè ïðîãíîç³â ñòîñîâíî ðîçâèòêó ñóñï³ëüíèõ ïðîöåñ³â, à òàêîæ ïîÿñíåííÿ ÿê ä³ÿòè çà ð³çíèõ îáñòàâèí â îïòèìàëüíèé ñïîñ³á. ³äçíà÷åíî, ùî ç³ çì³íîþ ³ñòîðè÷íèõ åïîõ òà ïðàâëÿ÷èõ äèíàñò³é ó Êèòà¿ â³äáóâàëàñü òàêîæ çì³íà ³íñòðóìåíò³â ïðîãíîçóâàííÿ ñîö³àëüíî-ïîë³òè÷íîãî ñåðåäîâèùà, ùî ñóïðîâîäæóâàëîñü òðàíñôîðìàö³ÿìè â ³íòåëåêòóàëüí³é òðàäèö³¿ òà â³äîáðåæåíî â «²-öç³í». Äîñë³äæåíî, ùî ³äå¿ â «²-öç³í» òà â³äïîâ³äí³ ¿õ ³íòåðïðåòàö³¿, ÿê³ ç ÷àñîì ñòàâàëè íåâ³ä'ºìíîþ ÷àñòèíîþ ñàìî¿ êíèãè, áóëè åôåêòèâíèì ³íñòðóìåíòîì ëåã³òèìàö³¿ ³ñíóþ÷èõ ïðàêòèê óïðàâë³ííÿ ñîö³àëüíî-ïîë³òè÷íèìè ïðîöåñàìè ó Ñòàðîäàâíüîìó Êèòà¿, à ¿õ ïðîãíîçíèé õàðàêòåð òà îð³ºíòàö³ÿ íà ðîçóì³ííÿ ìàéáóòíüîãî ñëóãóâàëè çàâäàííÿì ùîäî êîíñòèòóþâàííÿ íàïðÿì³â òðàíñôîðìàö³¿ òà ðîçâèòêó äåðæàâíèõ ³íñòèòóö³é.

Êëþ÷îâ³ ñëîâà: «²-öç³í», ïîë³òè÷íå ïðîãíîçóâàííÿ, ëåã³òèìàö³ÿ, òðèãðàìè òà ãåêñàãðàìè, ïîë³òè÷íà åë³òà, êîíôóö³àíñòâî.

Introduction and main issues

Since its inception, “I Ching” has had a significant impact on the development of socio-political processes in China and neighboring countries, especially those belonging to the Confucian cultural region, namely Korea and Japan, as well as other Asian countries. National discourse on the interpretation of “I Ching” has developed in many of these states. The book is very popular in the modern world in different cultural regions, as evidenced by the large number of its translations with relevant comments and explanations of researchers, ranging from those adapted to mass culture and ending with purely scientific researches focused on academic space. cultural philosophical ñhing ñhina

The title of the book “I Ching” consists of two hieroglyphs - “yi” and “jing” There are several basic approaches to the possible translation of hieroglyphs and the title of the book. Within the first approach, “yi” translates as “changes”, and “jing” as “basis”, “classic book” or “canon”. Hence the names “Book of Changes”, “Canon of Change” or “Classic Book of Changes”. Due to the fact that throughout history there has been a use of another title of the book - “Zhou Yi”, in which the hieroglyph “Zhou” can mean “circle” or the name of the Zhou dynasty (according to various sources it was during: 1122-221 BC, 1027-221 BC, 1046-256 BC), thus, the title ofthe book can be translated as “Changes in a circle” or “Zhou Changes”. Scientific sources also discuss the date of writing the book, at the same time, according to the approach that different parts of the text could have appeared in different periods - they indicate the XII-XI centuries. B.C. and V-II centuries. B.C. [1]. “I Ching” tells about the changes that occur continuously in the life of man, society and the state. Interestingly, along with the changes discussed in the book, the content of “I Ching” has changed throughout Chinese history, from its inception to the present. In this regard, the understanding and interpretation of the book itself was gradually transformed by the cultural and political elites of China, as well as the use of the ideas set out in it in socio-political management. Analysis of recent publications on the topic. An important basis for the study of political ideas in the work “I Ching” are the works of J. Adler and X. Zhu, K. Anthony, H. Wilhelm, V. Mair, Yu. Shuckij in which the emphasis is placed on the political, historical and cultural foundations of the emergence of the “I Ching”, as well as changes in the text itself throughout history. The analysis of the “I Ching” from the point of view of its inclusion in the philosophical discourse was carried out in the publications of K. Hamaliia, S. Kapranov and B. Olshyn. Yi Suhn-Gyohng and A. Luk'yanov made efforts to study the integration of the “I Ching” into the Confucian intellectual tradition. The works of researchers Li Yang, W. Sherrill and Wen Kuan. Chu contain references to the practical aspects of the application of knowledge from the I Ching in the state policy of ancient China. The history of translations of the “I Ching” in Europe is covered in the article by Yu. Zynoviiva. The analysis of the source base shows that the “I Ching” as a book with political content requires further research. The analysis of socio-political ideas in the “I Ching” through an integrative approach, taking into account new research on history, transformation of institutions of power and focusing on changes in the intellectual thought of ancient China remains relevant.

Purpose and objectives of the article. This scientific research aims to reveal the socio-political ideas in the “I Ching” as an influential text in the Confucian intellectual tradition. According to the purpose, the following tasks can be distinguished: 1) to analyze the historical context and the basis for the emergence of ideas that eventually became formalized in the I Ching; 2) to consider the existing versions of the authorship of the text; 3) to clarify the role of the “I Ching” as a tool for legitimizing state power; 4) to investigate the links between the political and religious spheres of life of ancient Chinese society in the context of the formation of methods of predicting the future; 5) to determine the peculiarities of the influence of the “I Ching” on the formation of the dominant discourse in the intellectual thought of ancient China. Inorderto studythe formulatedtheme ofthe research, the following methods were used: historical - to analyze the historical context and the basis of the book “I Ching”; institutional - to study the role of “I Ching” in the formation of institutions of statehood of ancient China and the corresponding transformations of these institutions; structural and functional - to highlight the functions of “I Ching” as a political text in the processes of legitimation of imperial power and the formation of the bureaucracy; comparative - to determine the common and specific characteristics in the practice of socio-political forecasts in ancient China, as reflected in the “I Ching”; systematic approach - to study the impact of “I Ching” on the processes of interaction between the political and educational systems of ancient China.

Results

Researchers studying “I Ching” will have to work diligently and painstakingly to identify the most relevant studies on the subject. The vast majority of “I Ching” studies available to Western culture, as well as translations of these works, began to appear in the twentieth century.

Many scholars point out that “I Ching” is one of the most difficult books to work with. At the same time, a thorough study of “I Ching” requires knowledge of Chinese, because even for the Chinese people, studying a book can be a difficult task, because the original sources are written in ancient Chinese [2, p. xii]. It should be noted that in the modem period the processes of cooperation between Chinese scholars and their foreign colleagues have begun, which has already resulted in a number of collective studies of “I Ching”, as well as relevant translations of this book from Chinese to other languages. In the Ukrainian-speaking space there are also translations of “I Ching” and some studies of this work made by Ukrainian researchers [3-5].

The book “I Ching” has stood the test of time and has survived to the present day. The book “An Anthology of I Ching” and the article by B. Olshin mention when Emperor Qin in order to continue the policy of unification of China in 213 BC issued an order to burn all books that contradicted official state doctrine, including the works of Confucius and his commentaries on “I Ching”, the book “I Ching” was not affected [2, p. 1; 6, p. 28].

The authors of the “An Anthology of I Ching” argue that the book's survival has become possible because it contains great intrinsic value and its truth is self-evident, and everyone just keeps accepting things that they intuitively know are right.

Over time, “I Ching” became such a popular and influential book, an organic part of culture, that in almost every modern Chinese and Japanese community appeared “scholarly man” to whom people began to turn on the interpretation of the text [7, p. 6].

In this regard, there is also a discussion about the likely influence of the interests of political elites on changes in the text of the book throughout Chinese history.

The question of the probable author or authors of the book remains relevant to this day, as does the discussion of the date the work was created. In scientific discourse, there are many variants of “I Ching” that differ from each other, which may indicate changes and additions to the text of the book made by different authors over time. Scholars from different countries are thoroughly studying the existing versions of the book “I Ching”, based on the identification of their structural components, probable authors and the relevant periods of time in history, when this or that addition was made to the text. One can find the opinion expressed by Pi Si-zhuy in the XIX century that the text of “I Ching” was written by Confucius. At the same time, in the book “The Analects” (Lun Yu) Confucius says that he did not study “I Ching” and heard about this book in old age. In contrast, “I Ching” states that Confucius knew the text well. Shuckij Yu. K. shares the opinion of other researchers who believe that the authorship of “I Ching” does not belong to Confucius [8, p. 69]. In general, the search for answers to the question of authorship of “I Ching” brings us to a wide range of interrelated topics on various aspects of work, namely: 1) what can be considered historical truth or later constructed myths; 2) how the dominant discourse was formed in the intellectual tradition of Ancient China; 3) what was the state influence on the formation and functioning of the institutional basis for the development of this intellectual tradition; etc.

Initially, the set of tools set out in “I Ching” was seen as a way of divination, and later was organically incorporated into existing practices of education and management of socio-political processes of Ancient China, which were constantly changing. The explanation and interpretation of the nature of change in the world, society and state is carried out in “I Ching” with the help of trigrams and hexagrams, which are graphic symbols consisting of lines of two types - whole and interrupted. In turn, these lines are symbols of the concepts of “yin” and “yang”, which will be discussed below. The trigram consists of three lines, which can be interrupted in the middle, on the basis of which eight possible combinations are formed. A hexagram consists of two trigrams (six lines), resulting in sixty-four different combinations.

Interpretation of the multifaceted aspects of the world order, including social processes, in “I Ching” is carried out using the terms “yin” and “yang”, which denote the general duality of the world structure and are reflected in the existence of dark and light, female and male, passive and active, etc. Accordingly, in the world there is an interaction, interpenetration and transformation between “yin” and “yang”, which are constantly changing each other, because each of these basic principles simultaneously contains the inner potential for the deployment of the other. The interaction between “yin” and “yang” reveals the energy that causes the general movement in the world: “Their interaction was seen to drive the rotation of seasons: The yang energy, manifested in the leght of the sun, increases each month after the winter solstice to the summer solstice; at this point, in which Yang reaches its limit, and can no longer advance, the Yin force begins to advance, continuing to its maximum point at the winter solstice” [7, p. 3].

These two key approaches were actually formalized in the form of hexagrams in “I Ching”, which gave impetus to the design of the book and the emergence of a broad ideological discourse with comments and interpretations of the text. In the modern form in “I Ching” it is conditionally possible to allocate two parts: the first is actually 64 hexagrams, which come from the practice of foretelling the future; the second is the interpretations and commentaries on hexagrams.

Within the framework of political and anthropological research, the connections between the religious and political spheres of life in ancient states and primitive societies are traditionally studied. In this context, religious figures often made predictions about the development of the political sphere and its legitimation in general through cultural and religious traditions. The above-mentioned practices of divination of the future using shells of turtles and yarrow stalks, which originated before the writing of the text “I Ching” and at the same time served as a basis for its formation, could probably be interpreted as somewhat outdated compared to the projected potential of “I Ching” since its inception. At the same time, predicting the future by using two different techniques, according to Shuckij Yu. K., was due to the fact that the shancy used an animalistic oracle, and chzhouscy - plant oracle [8, p. 71]. Wilhelm G. cites the example of the above- mentioned King Wu of Zhou, who used both the shells of turtles and yarrow stalks before striking a final blow to the Shang dynasty: “The tortoise prophecy was unfavorable, while that of the yarrow stalks was favorable. He is said to have obeyed the yarrow stalks, with the result that we know. This tradition mirrors the change from one era to another: the tortoise oracle was still supporting the Shang world to which it owed its great spread, while the yarrow stalks were already open to the new era ... . Nevertheless, for along time in the early Chou period yarrow stalks and tortoise were both consulted equally, and the tortoise oracle did not begin to disappear until later” [12, p. 122].

The transformation of the dominant discourse in the practices of predicting the future development of society and exerting influences on this development can also be studied in the context of changes in the political elites of Ancient China. Thus, new political elites may be interested in creating new texts to legitimize the political sphere and public policy, as well as for use in the public education system. In fact, these processes are associated with the design of “I Ching” as a book and its distribution in the country. Olshin B. notes that when the Shang dynasty (1600-1046 BC) was replaced by the Zhou dynasty (1046-256 BC), the latter significantly improved the trigrams and presented them together with the relevant interpretations in the form “Chou I” (“The Changes of Chou”) [6, p. 28]. To some extent, “I Ching” legitimized the existing system of social relations of Ancient China with the appropriate hierarchy and social groups. The book “The Original Meaning of the Yijing..." states that the upper and lower trigrams roughly reflect the social hierarchy, such as the relationship between ruler and subordinate [10, p. 3]. Since the development of society has determined changes in the social hierarchy, it seems reasonable thesis that the content of “I Ching” has changed over time. Also, additions and changes in the text could be determined by the context of political struggle and competition between representatives of various philosophical schools of Confucianism. At the same time, these changes are likely to be quite gradual, as the influence of the social group of people who were professionally engaged in creating predictions for the socio-political sphere remained high. It is worth mentioning that when the dominant tool changed (the transition from turtle shells - to yarrow stalks) in forecasting, the political influence of this group did not diminish.

The commentary discourse on “I Ching” is very broad, much of which is the Confucian school's own commentary. Cosmological ideas of early Confucian texts originate from “I Ching”. They say that the sages of the past, based on natural patterns, began to create human culture by writing guidelines and practical advices for future generations in the form of text [13, p. 82]. Within the Confucian tradition “I Ching” was considered the “head of all classics” and the “source of great philosophy” [11, p. in]. The authors of the book “The Original Meaning of the Yijing ...” claim that only in the XXcenturybegantoappearstudiesinwhichscholarsgot under way to discuss the true context of the emergence of “I Ching”, because since the Han dynasty this context was overshadowed by adding The “Ten Wings”, which created a moralized “Confucian” view of “I Ching” that eventually influenced future generations of scholars who interpreted the text [10, p. 8]. Ingeneral,Confucianprinciplesoforganizationofpublic relations are correlated with the guidelines of “I Ching” in many aspects: the definition of social roles, compassion for people, responsibility [14, p. 38]. Considerable attention in numerous comments to “I Ching” is also paid to the concept of “noble man” and the analysis of the rules of his actions in different situations. In the future, the rise of Confucianism was associated with the actual inclusion of the discourse of “I Ching” in their own, its development and rethinking: ". Confucianism identifies itself with the system of Change in essence, absolutely, ontologically, integrates into Change and grows out of it. It is here that Confucianism returns to the spiritual core of Taoist culture and becomes its organism. In the system of change, Confucianism acquires unchanging characteristics and remains the philosophy of spiritual creativity and life of the Chinese ethnic group and the space of the Celestial Empire for as long as the traditions of the Tao culture are preserved in the Celestial Empire” [15, p. 271].

Conclusions

Analysis of socio-political ideas in the book “I Ching” made it possible to explore their impact on the formation of institutions of statehood in Ancient China and in general - on the Confucian cultural region. The significance of “I Ching” for the political sphere of Ancient China has traditionally been maintained throughout history by the book's unchanging potential for socio-political predictions, the techniques of which have changed. The integration of “I Ching” into the cultural sphere has been made possible by a consistent policy of state support in the context of cooperation with the education system and the existence of qualifying examinations based on “I Ching” knowledge, required to hold positions by officials of Ancient China. In this way, the sociopolitical ideas of “I Ching” influenced the legitimacy of the institutions of state power and received reciprocal support from them. The specifics ofthe study “I Ching” is that the text of the book has changed throughout history due to changes in political elites, state influences and the competition of intellectual schools (schools of thought) of Ancient China. At the same time, the influence of I Ching's ideas on the institutions of state power, political processes and the cultural sphere of Ancient China gradually but steadily increased, which raised the popularity of the book within the country and became the basis for the formation of significant interest in the world. A large number of translations, interpretations and commentaries of “I Ching”, published especially in the XX century in different languages, and continue to appear in the 21st century, is evidence that the history of “I Ching” is just beginning and attracts the attention of researchers.

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